Original Douay–Rheims AnnotationsRomans 9

Anathema.

^[1] Anathema, by use of Scripture is either that which by separation from profane use, and by dedication to God, is holy, dreadful, and not vulgarly to be touched: or contrarywise, that which is rejected, severed, or abandoned from God, as cursed and detested, and therefore is to be avoided. And in this later sense (according as S. Paul taketh it 1. Cor. 16. If any love not our Lord Jesus Christ, be he Anathema that is to say, Away with him, Accursed be he, Beware you company not with him) the Church and holy Councels use the word for a curse and excommunication against Heretics and other notorious offenders and blasphemers. ^[2] Now how the Apostle, wishing himself to be Anathema from Christ to save his Country-men's souls, did take this word, it is a very hard thing to determine. Some think, he desired only to die for their salvation. Others, that being very loath to be kept from the fruition of Christ, yet he could be content to be so still for to save their souls. Others, that he wished what malediction or separation from Christ so ever that did not imply the disfavour of God towards him, nor take away his love toward God. This only is certain that it is a point of unspeakable charity in the Apostle's breast, and a pattern to all Bishops and Priests, how to love the salvation of their flock. As the like was uttered by Moyses when he said, ^[3] Either forgive this people, or blot me out of thy book.

• 1 Anathema.
• 2 In what sense S. Paul wisheth to be anathema.
• 3 Exo. 32, 32.

Not all of Israel.

^◦ Though the people of the Jews were many ways honoured and privileged, and namely by Christ's taking flesh of them: yet the promise of grace and salvation was neither only made to them, nor to all them that carnally came of them or their fathers: God's election and mercy depending upon his own purpose, will, and determination, and not tied to any nation, family, or person.

• ◦ God's promise not made to carnal Israel.

But in Isaac.

^◦ The promise made to Abraham was not in Ismael, who was a son born only by flesh and nature: but in Isaac, who was a son obtained by promise, faith, and miracle: and was a figure of the Church's children born to God in Baptism.

• ◦ Isaac preferred before Ismael.

Of one copulation.

^◦ It is proved also by God's choosing of Jacob before Esau (who were not only brethren by father and mother, but also twins, and Esau the elder of the two, which according to carnal count should have had the preeminence) that God in giving graces followeth not the temporal or carnal prerogatives of men or families.

• ◦ Jacob before Esau.

Not yet born.

^◦ By the same example of those twins, it is evident also, that neither nations nor particular persons be elected eternally, or called temporally, or preferred to God's favour before others, by their own merits: because God, when he made choice, and first loved Jacob, and refused Esau, respected them both as ill, and the one no less than the other guilty of damnation for original sin, which was alike in them both. And therefore where justly he might have reprobated both, he saved of mercy one. Which one therefore, being as ill and as void of good as the other, must hold of God's eternal purpose, mercy, and election, that he was preferred before his brother which was elder than himself, and no worse than himself. And his brother Esau on the other side hath no cause to complain, for that God neither did nor suffered any thing to be done towards him, that his sin did not deserve. For although God elect eternally & give his first grace without all merits, yet he doth not reprobate or hate any man but for sin, or the foresight thereof.

• ◦ By the example of Jacob and Esau, is shewed God's mere mercy in the elect, and justice in the reprobate.

Is there iniquity?

^◦ Upon the former discourse that of two persons equal, God calleth the one to mercy, and leaveth the other in his sin, one might infer that God were unjust and an accepter of persons. To which the Apostle answereth, that God were not just nor indifferent indeed, so to use the matter where grace or salvation were due. As if two men being Christened, both believe well, & live well: if God should give heaven to the one, & should damn the other, then were he unjust, partial, & forgetful of his promise; but respecting or taking two, who both be worthy of damnation (as all are before they be first called to mercy) then the matter standeth on mere mercy, and of the giver's will and liberality, in which case partiality hath no place. As for example.

1. Two malefactors being condemned both for one crime, the Prince pardoneth the one, and letteth the law proceed on the other.
2. The thief that is pardoned, cannot attribute his escape to his own deservings, but to the Prince's mercy.
3. The thief that is executed, cannot challenge the Prince that he was not pardoned also: but must acknowledge that he hath his deserving.
4. The standers by, must not say, that he was executed because the Prince would not pardon him. For that was not the cause, but his offence.
5. If they ask further, why the Prince pardoned not both, or executed not both: the answer is, that as mercy is a goodly virtue, so justice is necessary and commendable.
6. But if it be further demanded why John rather than Thomas was executed: or Thomas rather than John pardoned: answer, that (the parties being otherwise equal) it hangeth merely and wholly upon the Prince's will and pleasure.
1. So likewise, God seeing all mankind and every one of the same in a general condemnation, and mass of sin, in and by Adam, delivereth some, and not othersome
2. All that be delivered out of that common damnation, be delivered by grace and pardon, through the means and merits of Christ.
3. Such as be left in the common case of damnation, cannot complain, because they have their deserving for sin.
4. We may not say that such be damned, because God did not pardon them, but because they had sin, and therefore deserved it.
5. That some should be damned, and not all pardoned, and other some pardoned rather than all condemned, is agreeable to God's justice & mercy: both which virtues in God's providence towards us are recommended.
6. That Saul should be rather pardoned than Caiphas (I mean where two be equally evil and undeserving) that is only God's holy will and appointment, by which many an unworthy man getteth pardon, but no good or just or innocent person is ever damned.

^[1]

In all this mercy of God towards some, and justice towards other some, both the pardoned work by their own free-will, and thereby deserve their salvation: and the other no less, by their own free-will, without all necessity, work wickedness, & themselves and only of themselves procure their own damnation. Therefore no man may without blasphemy say, or can truly say, that he hath nothing to do towards his own salvation, but will live, and thinketh he may live without care or cogitation of his end the one way or the other, saying, If I be appointed to be saved, be it so: if I be one designed to damnation, I cannot help the matter: come what come may. All these speeches and cogitations are sinful & come of the enemy, and be rather signs of reprobation, than of election. Therefore the good man must without search of God's secrets, work his own salvation and (as S. Peter saith ^[2] ) make his election sure by good works, with continual hope of God's mercy, being assured that if he believe well and do well, he shall have well. For example, if a husband-man should say, If God will, I shall have corn enough: if not, I cannot make it, and so neglect to till his ground: he may be sure that he shall have none, because he wrought not for it. Another man useth his diligence in tilling and ploughing, and committeth the rest to God, he findeth the fruit of his labours.

• 1 Predestination and reprobation take not away free-will, neither must any man be retchless & desperate.
• 2 2. Pet. 1, 10.
• ◦ That God is not unjust, or an accepter of persons, is declared by familiar examples.
• ◦ S. Augustine's example is of two debters: the one forgiven all, and the other put to pay all, by the same creditor. li. de prædest. & gra. cap. 4.

Not of the willer.

^◦ If our election, calling, or first coming to God, lay wholly or principally upon our own will or works: or if our willing or endeavouring to be good, would serve without the help and grace of God, as the Pelagians taught, then our election were wholly in ourselves, which the Apostle denieth. And then might Pharao and other indurate persons (whom God hath permitted to be obstinate, to shew his power and just judgement upon them) be converted when themselves list, without God's help and assistance: whereas we see the contrary in all such obstinate offenders, whom God for punishment of former sins, visiteth not with his grace, that by no threats, miracles, nor persuasion, they can be converted. Whereupon we may not with Heretics infer, that man hath not free-will, or that our will worketh nothing in our conversion or coming to God: but this only, that our willing or working of any good to our salvation, cometh of God's special motion, grace, and assistance, and that it is the secondary cause, not the principal.

• ◦ Our election or conversion is not of ourselves, but of God's grace and mercy.

To this purpose have I raised.

He doth not say, that he hath of purpose raised or set him up to sin, or that he was the cause of the same in Pharao, or that he intended his damnation directly or absolutely, or any otherwise but in respect of his demerits: but rather (as the Apostle saith straight after in this chapter of such hardened & obstinate offenders) that he with long patience & toleration expected his conversion, and (as S. Chrysostom interpreteth this word, Excitavi ) preserved him alive to repent, whom he might justly have condemned before. ^[1] In the 9. of Exodus ^[2], whence this allegation is, we read, Posui te, I have put or set thee up, as here, I have raised thee. that is to say, I have purposely advanced thee to be so great a king, and chosen thee out to be a notorious example both of the obdurate obstinacy that is in such whom I have for so great sins forsaken, and also to shew to the world, that no obstinacy of never so mighty offenders can resist me to do any thing which shall not fall to my glory. Which is no more to say, but that God often for the punishment of Nations, and to shew his justice and glory, giveth wicked Princes unto them, and endueth them with power and all prosperity, and taking his grace from them upon their deserts, hardeneth their hearts so, as they withstand and contemn God, and afflict his people, in whose end and fall, either temporal or eternal, at the length God will ever be glorified. Neither would he either raise or suffer any such, or give them power and prosperity in this life, whereupon he knoweth they will be worse, but that he can work all that to his honour and glory. Mary, that he useth not such rigorous justice on all that deserve it, that is his great grace and mercy. And that he exerciseth his justice upon some certain persons, rather than upon othersome of equal deserts, that lieth wholly upon his will, in whose judgements there be many things secret, but nothing unjust: as S. Augustin teacheth. Ser. 88. de temp. Where (as also, li. de prædest. & grat. c. 15. and in other places) he hath many goodly lessons touching this high point of doctrine. Of which we intend to recite some more upon the 7. or 9. chapt. of Exodus; if God will give us means to set forth the old Testament in English.

• 1 In what sense, God raised up Pharao &c.
• 2 Exo. 9, 16.

Who art thou?

^◦ Here the Apostle stayeth the rashness and presumption of such poor worms, as take upon them to question with God of their election or reprobation: as certain impious Heretics of our time have done, setting out books farced with most blasphemous and erroneous doctrine concerning this high and hidden mystery, and have given occasion to the ignorant which always be curious, to jangle, and perniciously to err in these things, that are impossible to be understood of any, or well thought of, but of the obedient and humble.

• ◦ Heretical books concerning predestination.

The potter.

^[1] This example of the pot and potter reacheth no further but to declare, that the creature may not reason with God his maker, why he giveth not one so great grace, as another, or why he pardoneth not one as well as another: no more than the chamber-pot may challenge the Potter why he was not made a drinking-pot, as well as another. And therefore the Heretics that extend this similitude to prove that man hath no free-will no more than a piece of clay, do untruly and deceitfully apply the example. specially when we may see expressly in the book of Exodus, that Pharao notwithstanding his indurate heart, had free-will: where both it is said, He would not dismiss the people: and, He indurated his own heart himself. Exo. c. 8, 15. and (in the Hebrew ) v. 32. &c. 9. 35. 1. Reg. 6, 6. And this Apostle also writeth, that ^[2] a man may cleanse himself from the filthy, and so become a vessel of honour in the house of God.

• 1 The example of the pot and the potter.
• 2 2. Tim. 2, 21.